Music And The Bible.

music into thc service of the Church . Some strongly opposed it , simply because tho ancient Jews patronised it . AVhen the Church decided upon the introduction , the Jews retaliated upon the Christians , and ordained that instrumental music was unlawful in the service of the synagogue , simpl y because its use existed in the Church . The Jews , hoAveA * er ,

cultivated vocal music in their services , and endeavoured , as much as possible , to keep close to the traditional music of the Temple . In some cases they carried their vocal music to so high a pitch , that it cost them noiv and then a synagogue . * * Margoliouth's Sislori / . of ihe Jews in Great Britain . Vol I ., chap . xxi . In addition to the old traditional prayers , magnates of the

Jewish synagogues ofthe middle ages composed elegies on the destruction of Jerusalem , and touching other calamities which overtook the nation , set to traditional plaintive airs . The reformation proved the spirit which breathed upon Judali ' s harp , so long " neglected , broken , and unstrung . " The Bible became accessible to all , and he who had but a spark of music in his soul , had an opportunity of fanning it

and causing it to kindle into a sacred flame , and making it to blaze forth with Heaven ' s effulgent fervour . Ever since that time universal homage has been paid to Hebrew music . Eor the ivritings of tho Jewish Patriarchs and Prophets cry aloud , "AVe are penned for music . " Thc lecturer here quoted a passage from Disraeli ' s " Coningsbj * , " in illustration of his statement .

Brother Dr . Margoliouth then gave the peculiar characteristics of Jndaio-Polish musicians , and contended that there was a striking affinit y in their style of singing and the peculiar styles of the compositions bf Handel , Haydn , Beethoven , Mozart , Mendelssohn , etc . " Music , " our Brother observed , " vvas always , from time immemorial , recommended for the cultivation of Freemasons ; and no wonder ,

considering that tivo of the groat Grand Masters , David ancl Solomon , were the greatest patrons ofthe Heaven-born gift . " Every good and worth y brother , ivho takes heed to attend to all the divine laws of our mystic and ancient order , will appeciate our Brother ' s last remark . The lecture , ivhich lasted nearl y two hours , concluded with the spirited "Hebrew Passover Hymn" sung by the

, juvenile choir improvised for the occasion . Indeed , that juvenile choir deserves a more prominent place than at the lag end of our meagre report . However , " better late than never , " is a good adage . Wc chronicle the following circumstance for the encouragement of some of our readers , who may bo now and then deterred from a praiseworth y undertaking by apparent difficulties and seeming impossibilities .

An accomplished yomig lady—whose name wc regret to say ive are proscribed stating—has in less than a ' fortnight , instructed six poor girls , and as many poor young boys , from St . James ' s School , Edmonton , to sing six Hebrew pieces , with an accuracy and accent perfectly surprising . Brother Cooke—ivho is always ready to oblige—played the Hebrew music , and tho juveniles performed the singing

department most creditably . A vote of thanks was heartil y tendered to Brothers Margoliouth and Cooke for their valuable services , and the audience began to disperse slowly , as if still lingering to listen to some echoes of thc notes of he piano , and of the youthful Hebrew voices . The brethren will be glad to hear that the lecture is about J to be published for general circulation .

A Threefold Cord.

A THREEFOLD CORD .

llic following Ave extract from an address delivered before thc Grand Loclge of Ehode Island , on Juno 25 th ult ., by Eev . Bro . Augustus Woodbury . AVe bespeak for it a most careful and attentive perusal : — " In onv intercourse with one another , the principles which are the substance of our Life may also be comprised under three treneral heads . 1 Justice : 2 Benevolence 3 Mutual Helcombining to

, , ; , p , produce that complete brotherhood which is the realisation of " the ideal of social life . Impartieal justice between man and man is the rule of all true life , and puts an end , when practised , to all the wrongs and pressions which disfigure human civilisation . Our Institution knows no distinctions , but those of character . liich and poor , the lofty ancl the lowly , meet upon the same level . The highest in rani ; can claim no privilege which the humblest cannot

A Threefold Cord.

shr . re . In one place , at least , all meet and all part upon an ecjiv d footing , for we -are all journeying upon a common pilgrimage untoa common destination . "What even the Christian Church cannot do in this respect , our Institution succeeds in accomplishing . Joined by this mystic tie , each one stands the peer of his fellow . Carry this principle out to its legitimate results , and the triumph of civilization is assured !

" To Justice follows Benevolence . ' To relieve the distressed' is one of the first duties of our life ; and this not from the coercion of an imposed rule , but from the spirit of good-will , which is the source of all true love . "Whenever the call comes , it is onr duty to obey . In the language of one of the first tenets : ' To soothe ' the unhappy , to sympathise with their misfortunes , to compassionate , their miseries and to restore peace to their troubled minds , is the grand aim we have in view . On this basis wc form our

friendships and establish our connections . ' Here is the recognition of a duty ivhich is too often neglected in the ivorld . h cannot he neglected by us . It is imperative . It 'is inevitable . The sufferer cannot ask relief in vain . The very conditions of entrance lay upon us the obligation . If there he not in the heart the sentiment of Benevolence , leading to generous and self-denying labour in behalf of the unfortunate , the very exercises in which '' we engagetend to create it ; while , if it existthey tend to develope it into

, healthy and increasing action . Our work never is complete without the performance of this duty . Our time is misspent if it does not train us to fidelity in this . Learn we then the lesso .-i of Benevolence—the corner-stone of our foundation-wall . I . enrn-. ve then that generosity of spirit which bids us work for other ' s good , which , makes us

"Still to a Strieker , brother true , IVhntevei- clime hath nurture-l him , As stooped to heal the womute't Jew , The r ,-orshippei' of Gei'i ' . im . " " Mutual help succeeds Benevolence b y natural sequence . Still keeping in mind the illustration with which I first claimed your attention , let me say that , as the different parts of a building support and stren gthen one another , so must this Institution ho

strengthened by the mutual support of its members . To help one another is the law of Masonic lite . This means , not onl y to relieve the distresses of one another , but also to aid , to encourage , to inspirit and embolden one another in every worthy and right action ; , even to restrain and rebuke one another , if there should be need ; - and to lead the wanderer back from his error into the path of duty , Who that has ever felt , in hours of discouragement and weakness , the need of sympathy , of the cheering words of friendshi p , or of the

aid of a brother ' s arm ; who that has over felt in some hour of temptation , that the voice of one who sought to give him aid , was potent for his rescue , who that has everVelcomed , in some hour of impending danger , the coming of an unexpected succour , but will , bear willing testimony to the value and strength of this principle of life ? AVhen we teach it , and when we profess it , it should not be as an empty word upon our lips , but as an active principle in our souls . Help one another ! How simple to the duty ! How powerful the results !"

Garibaldi.

GARIBALDI .

A correspondent sends me a curious paragraph cut from the P . i-s-. ei-uii- 'rt .- it seems to give Garibaldf a ' very respectable ancestry . " In the church of St . Antony of Portari . in a little village called Prato dei Garibaldi , near the town of Garibnldo , in the province of Chiavari , in Genoa , is found the following inscription relative to the first head ofthe Garibaldi family : — GAimiALDO Gimio . umi m-ors rn . io

. 1 PEHTAMTO AVrXCCT . O PAPM : TKOXO EXPULSO AIJ Aiupi-irrA iiATin-GAUIBALDI riron HAA- AIII . - R DTJCIS AIIXEPXE IX UAC ATtCE Ut'XETE HECOXDITO AXXO SALCTIS 073 SOLO TVISQ 1 JE XOIIIXE HELICTO JOAXXES A 11 XEPOS 750

-iioxi' -trex-n ' ii 1 'OSUIT . ( To Garibakltis , son of King Grimalclus , who , having been expelled by Pertaritus , his uncle ' , from the throne of Pavia , was received by Ariperta , his mother , grand-daughter of Garibaldus I , Duke of Bavaria , in this stronghold ' of Busseta , A . D . G 73 , where ho left his name to the place and to his clan . Johnhis grandson

, , erected this monument in 750 . ) This first Garibaldi had been expelled from the throne of Pavia . in ( 171 , and took refuge in this castle of Busseta . His own castle in Pavia was destroyed by Luitprand on the 1 st „ f September , 712 as appears by the memoirs left bv Dr . Carlo Garibaldi .